KalebOutWest:
I've commented countless times how the Tanakh (the Hebrew Bible) is viewed as a collection of religious texts, not historical ones. Religious truth and historical fact are very different things. One cannot expect to produce precise historical dates from religious narrative.
The stories the Jews wrote about the Neo-Babylonian period were interpretations of events that actually happened, and there are corresponding verifiable historical events. So it makes sense that details about the sequence of events they sought to explain are present in the stories. Though their explanations for the events are steeped in superstition (e.g., exile as a 'punishment from God' or Cyrus' general policy of religious tolerance twisted into a 'decree just for the Jews'), the chronological data contained in the relevant stories are consistent with the actual chronology of the period found in other sources. In this regard, the Jewish stories about the Neo-Babylonian period are not better or worse than Babylonian records that present historical details among other details grounded in religious belief. (The same obviously does not apply to earlier stories based on oral traditions such as the 'patriarchs' or the 'exodus', or other adaptations from Babylonian mythology such as the 'garden of Eden' or 'the flood'.)
However, in my analysis of 586 or 587?, I do nevertheless include the proviso:
As there are no known secular records that provide a specific date for the [destruction of Jerusalem], information from the Bible must be used. Whilst one might question the reliability of the Bible, if the details therein are not considered reliable for determining the date of Jerusalem’s destruction by Nebuchadnezzar, then no specific year can otherwise be asserted with any certainty.JW superstitions about 607 BCE, of course, remain an utter failure whether the data in the Bible is reliable or not.